Aboobakker siddhuique darul huda islamic university kerala, india
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3.4.2 The Idea about Sa’diya CollegeC.M Usthād planned to build a new college, which will provide the students two types of knowledge both material and religiou. For this purpose, he moved toward many rich and prominent personalities by recommending them about the building of a new college. Many of them opposed his plannings and said there is no need of a new college; we have now the dars and other educational systems. Thus, finally he went to the Kalllatra Hāji to discuss about this system.130 Thus, Kalllatra Hāji agreed and tried to accomplish this planning but some opponents of C.M Usthād tried to discourage the attempt by rumors and bad sayings. Finally, the famous college Jamia Sʿdiya Arabia was established in April 1971 under the proficient supervision of late Kallatra Abdul Khadir Hāji, and C.M Usthād131. In 1979, it was merged with Samastha Kerala Jamyiathul Ulama, Kannur District Committee. The proper name of Sa’diya was “Al kulliya al Sa’diya lil ulum al diniyya va al lugath al Arabiyya,” In the opening session of Sa’diya Shams al Ulama EK.Abūbakker Musliyar132 C.M Usthād asked why he preferred the name Sa’diya, then he answered, it was built for the remembrance of important scholar Saīd Musliyar133 who lived in Kiyoor. In addition, its meaning in Arabic is “fortunate”, the college that was started with eight children. 3.4.2.1 Starting the first phase of combined education through Sa’diyaJamia Sa’diyaArabiya is an important religious study centre, in Kasaragod, this is the first Arabic college started by C.M Usthād, as a memoir of Saīd Musliyar who was the important religious scholar who lived in Kasaragod. C Muhammad Kunhi Musliyar and his son C.M Usthād and Kallatra Abdul Qādar Hāji are the prominent persons who tried to fulfill this project. 134 In 1979, Kallartra Hāji entrusted the college to Samastha of pre-partition Kannur and Kasaragod districts. C M Usthād was then secretary, but after some period, C.M Usthād was removed from the secretary positions following the cunning actions of some enemies. It was when the samastha split into two parties; the majority of personnel of sa’diya were from opponent party. Gradually, the opponent party of C.M Usthād illegally captured the full control of college and they replaced the current syllabus with Nizāmi syllabus, which was being taught in many dars of that time in Kerala and other parts of India. Now, this college which situates near to Chandragiri River, (6 KM. South of Kasaragod Town,) at Sa’dābād, Deli in Kasaragod. Now, Jamia Saʿdiya Arabiya which spreading over 55 acres runs 30 institutions, including two orphanges (for boys and girls) and a destitute home, boarding madrasa, hifz al Qurān college135 and 5000 students are studying here in different fields like Arts, Science and Technical fields. 3.4.2.2 Lossing of Sa’diya from the grip of C.M UsthādSa’diya college was moving in its progressive way, under the supervision of C.M Usthād, after seven years from its inception the first batch was graduated, and they were arranged systematically to preach Islam and to respond new world by their skilled education. Thus, after some years when Sa’diya progressed and developed to its extent. Kallatra Hāji for the better survival of this college he, he required to handover the college to a management. Thus, the college was handled over to Samastha at Kannur to take care of it in 1979.136 In this time, Jamāluddīn Musliyar was the vice principal. Moreover, when it was removed from the hands of C.M Usthād it was P.A.Abdulla Musliyar the then principal of Sa’diya. Thus, unfortunately, when the Samasth was broke up and was split into two party the opponent party captured the control of college because they were the majority teachers in that tim. Ironically, this time C.M Usthād was went abroad for the necessary of college,137 thus when he was returned all he was started was completely changed and reversed into onotehr one thus the syllabus he was started by including different languages and material subjects were removed. Finally, they removed the name of C.M Ustahd from the list of members of the college. After this incident, he was depressed and he remained in his house for sixth months without any works.138 3.4.3 MIC (Malabar Islamic Complex)It is the one of the important colleges introduced by C.M Usthād to mould up Islamic scholars having trained qualities to guide the community. This college came to the hands C.M Usthād when he was free of charge and he was solwely recovering from shock of incident of losing Sa’diya and Aliya colleges. Therefore, as he expected the help from the part of Allāh, he engaged in the planning of another college thus, he started his move to build MIC.139 One day Thekkil Mūsa Hāji who was rich person and one of the important personality of Kasaragod, came to C.M Usthād and said , “ I want to donate land of 10-acre to build an Arābic college”.140 Thus, Kasargod Samasth a district committee took the responsibility of it and they tried to start an educational institution there.141 Thus, a district level meeting was called; committee approved the opinion to build the college. Mūsa Hāji handed over the documents to the committee in meeting. Thus, Mūsa Hāji was selected as president and Moidīn Kutty Musliyar as secretary.142 In 3-7- 1993 the foundation was laid for MIC in Chattanchal Mahinabad by the hands of Marhūm Panakkad Sayyid Shihāb Alī Thangal but unfortunately, after the four days Mūsa Hāji passed away.(May Allāh bless him).143 Thus in 16-4-1999 Malabar Islamic Complex was started. A runnig a Malayalam medium school, then orphanage building, mosque, then Arābic college started the first project and so on. Kattar Abdulla Hāji, one of the important person who lived in the period of CM Usthad made an expedition throughout Kerala with some of familiar scholars to understand the structures current status status of the Arābic colleges, consequently he came to be acquainted with Darul Huda Islamic academy which is now considered as the pioneer of combined education, and when understood the importance of that system, he wanted to start a college affiliated to the Darul Huda, subsequently he entrusted this work to C.M Usthād and he provided the land including a home to start a new college. Thus in 1999 by Saikuna Cherussheri Zainuddīn Musliyar innagurated the first batch. Now there are several institutions run by MIC committee. It includes, Malayalam primary school, English medium school started at 24-5-1996, orphanage started at 16-4-1999, dār al irshad (a college for combined educational system) was started, and primary dars, plus two classes arts and science colleges were started in 24- 10-2002. In addition, Mutawwal course,144 Afzal al Ulama Women College were also started in later years. These schools are officially approved by government and other professional and other colleges are functioning under the affiliation of Kannur University. Now MIC is run by Kasaragod District Samastha.145 C.M Usthād worked about 16-17 years for the progress of MIC; unfortunately, he was passed away before he can feel the real fruit of that tree. (May Allāh bless him) 3.4.4 Markaz Da’wat al IslamiyyaAfter the loss of Sa’diya College CM Usthad got depressed and he was remaining in his house without any work. Therefore, he was not satisfied to remain in house without and task. Unexpectedly his fried called C.K.K Maniyoor who was co learner in Baqiyath requested CM Usthad to take care of the college called Markaz Dawat al Isalmiyya was an educational institution situated in Padannakkad Kanichira.146 It was running under the special organization from 1985. The one of the caretaker of Markaz C.K.K Maniyoor arrived near C.M Ustahd and said, “We are interested to handle the Markaz into your hands”. Thus C.M Usthād negotiated with Kasaragod district Samastha, thus in 1992 Kasaragod Samsatha District Committee (C.M Usthād was the president) took charge of it and C.M Usthād worked a vital role in the improvement of this college thus hen continued for seven years.147 The college had two-acre land of coconut, two level building, and shopping complex in Mangalore- given for rent. This was the asset of this institution. Thus, the committee was organized from selected members of Mushawara148 and from native represenitives. There were many colleges working under this collegelike Shariath College, boarding college, and Qurān memorizing college. However, the complex in Mangalore was lost due to the insufficient documents and records. 3.5.5 Thrikkarippur CollegeC.M Usthād worked in Thrikkarippur College for two or three months. This collage today known as Jamia Sa’diya. When Kasaragod and Kannur districts were divided as two districts, this college was also divided into two because there are two buildings in both of these districts. Samastha runs these colleges. Thus, Kannur Samastha obtained control of the college in Pappinisseri and Ksasaragod samastha got the college in Thrikkarippur, nowadays this college works working well. 3.5 CONTRIBUTIONS AS A QĀḌI C.M Ustahd was well known for his contributions as a Qāḍi because he served as a Qāḍi of many territories in Kasaagod and Mangalore. He served about 30 years as Chemberikka Kiyoor Qāḍi and near about one year Mangalore Qāḍi in his last times. The word Qāḍi means: one who was appointed to solve the religious problems of people especially to implement Islamic rules and regulations among the community. Literally it means to judge. The meaning of Qāḍi may be some time difficult to understood to the people who live out of Kerala because Kerlite people had witnessed, “Qāḍi centralized system” from the starting of Islamic period in Kerala. In this era, also we can see the Qāḍi has a great role in managing the religious matters of the people. In Kerala the responsibility of a Qāḍi differs from the of Qāḍi other parts in Inida, because in Kerala Qāḍi has some additional responsibilities and duties like solving the family related problems, like marriage, talaq (divorce), kulu, fasq, to encourage people to develop Islamic activities in these provisions, to conduct house opening ceremonies, finding the proper place for houses, and Masjid buildings, etc are the additional duties of Qāḍi. In some provinces, it may be differ according to the people and context. Marital problems and property related disputes were main issues referred to C.M Usthād when he was Qāḍi. He was selected as Kiyoor Chemberikka Qāḍi following the demise of his father. In this time he was in abroad went to Hajj pilgrimage, after returned from Hajj people selected him as the Qāḍi from about 40 candidates. Although they were senior from him, he was selected by his extraordinary power to manage problems and neat behavior of him. He served about 37 year as Qāḍi of Chemberikka. Before his judgment, he negotiated with important personalities of that province to make the problems clear and undisputable. In addition, he has great role in appointment the imam and muazin (one who call azan of five times from mosques).149
3. 5.1 background of Qāḍi familyC.M Abdulla Usthād was belonging to renowned scholary Qāḍi family of Kasaragod. Most of his ancestors servd as Qāḍi, like Saīd Musliyar, Muhammed Musliyar, C Muhammad Kunchi Msuliyar.150 Unfortunately, the complete history of his family background is not found in a perfect way but we got only the history of five generation of this family. This family’s linage ends with second Caliph Ummer (RA) one of the companions prophet (PBUH).151 The history of the ancestors of C.M Usthād starts from a holy person named Pokarsha who was grandfather of C.M Usthād’s father-the former Chemberika Qāḍi C Muhammed Kunchi Musliyar. Pokkarcha (pokkucha) settled in Chemmand, it was the then cultural centre of Kasaragod, which situates next to Chandragiri River. In the period of Orvangara, he shifted with his family to Chemberika following a divine message, which was given to him in his dream. He was engrossed with prayers and worships after shifting to Chemberikka.152 His son Abdulla known as Abdulla al Jamhari was a great orator and versatile scholar of that time. People were calling him Andu Musliyar, who was then Qāḍi of Orvangara, Kiyoor. (Finally, he breathed his last, when the cholera affected this area badly) He had eight children including three sons among them elder son was C.M Usthād’s father C.Muhmmed Kunchi Musliyar.153 C.Muhammed Musliyar was born in Chemberikkaa as son of Abdulla Musliyar and Maryam Umma.He started his primary education from his father.When he was ten-year-old father passed away. Then he studied from his sister’s husband Kiyoor Abdulla Kunci Hāji (May Allāh bless him). Abdulla Kunchi Hāji taught in Kasargod great masjid and Thrikaripur Masjid this time C.M Usthād also studied in this dars. Muhammed Kunchi Musliyar studied from Ayincheri Musliyar in Kasaragod, and when he shifted to Vayakkad, he went with him. His uncle had business work in the then famous religious educational centre Ponnāni. Therefore, CM Usthād also accompanied him for few times. After the study, he returned to his native. In 1938, he was appointed as the Qāḍi of Kiyoor, and became Mudarris in Orabangara Masjid. He was walking from Chemberikka to Oravangara. He continued this walking for 25 years.
3.5.2 Qāḍi of KiyoorC.M Usthād was appointed as Qāḍi for the first time in 1973, before that his father was the then Qāḍi of Kiyoor. This duty was later handled over from the first Qāḍi Saīd Musliyar, to his son Muhammed Kunchi Musliyār, then to his son C.M Usthād. C.M Usthād was the Qāḍi of more than 100 Mahals (territories). In addition, he was a spiritual leader of these people because approached to him seeking blessings and solutions for their problems. C.M Usthād was entitled as Chemberikka Qāḍi because it was common among the people to call Qāḍi of Kiyoor and Mangalore as Chemberikka Qāḍi, like the father of C.M Usthād was entitled by this name. C.M Usthād was not interested to be a Qāḍi but by the continuous urge of people, he was selected as Kiyoor Qāḍi following the demise of his father C Muhammed. It was on Monday 16-09-1974 (H 29-8-1394) he was selected as the Qāḍi of Kiyoor. When his father was demised, he was in abroad gone to perform pilgrimage. This was soon after he started Sa’diya College; succession program was conducted in Kiyoor Juma Masjid, and was Mutawalli Pazaya Kota Kunchi Kalandar Sahib selected him as the Qāḍi of Kiyoor.154 In his last times, he was selected as the Qāḍi of many territories like Kiyoor, Melparamba, Chemberikka, Deli, Kalanad, Erol, Mangad, Bendichal, Aloor, Mnndakka, and Monanmkadav, laterly in 27-1-1978 he was selectd as Qāḍi of Kotticualam Hanafi Juma Masjid, in 6- 12-1982 Qāḍi of Bendadukka Jamath, and in 26-6-2007 Qāḍi of Kannam Kulam Jamath, at last in 26- 10-2008 155 Qāḍi of Mangalore. Thus, C.M Usthād spent 37 years as the Qāḍi of Chemberikka. (May Allāh receive his activities)
3.5.3 Mangalore QāḍiMangalore has a great heritage of Islam, because from the inception of Islam there is found the Qāḍi system. With the coming of Malik bin Deenar, he built mosques in many parts of Kerala and Dakshina Kannaa, in all these places he appointed a person as a Qāḍi to resolve the problems of people and guide then to straight path.156C.M Usthād was elected as the Qāḍi of Mangalore, when the then Mangalore Qāḍi Kota Abdul Qader Musliyar was demised. 157 Kota Usthād was his best companion and friend who worked with him in MIC and both were expert in astronomy. C.M Usthād was elected for his unique administrative skills and reformative works in the educational and cultural field. Mangalore is a vast province, which includes many mahals.158 C.M Usthād had planned to start an educational complex in Mangalore. Because Mangalore was rich with lots of properties and lands under the Masjid called Zeenath Baksh. The origin of Qāḍi lineage of Mangalore was started after the arrival of Malik Deenar (RA) to preach of Islam in Kerala in hijra 22. From this first period of Islam, this Qāḍis system continued with out any obstructs. Among them some names are here, QāḍiAbdulla Hāji, Saīd Musliyar, Badaruddeen Ma’bari, Moosa bin Malik al Quraishi.159 3.6 POSITIONS DECORATED IN ORGANIZATIONS C.M Usthād took care of many organizations, despite it he was a good social worker. Totally, his life was a sacrificed to the development of Muslim community and the progress of education. Throughout his historical life, he made his community rich socially, religiously, educationally, morally, and culturally. He left here some samples to be followed they are the educational institutions, from these institutions many students graduating every year and serving the community. He adorned valuable positions of many organizations like: 1) Vice President of Samastha Kerala Jamiyath al Ulama160 2) Mushavara member of Kasargod district.161 3) President of Sunni Mahal Federation. 4) President of Markazu Da’wa College. 5) Chairman of Darul Huda Affiliated co-ordinations. 6) Principal of MIC. 7) Member of Samastha fatwa committee.162
LITARARY CONTRIBUTIONS OF C M USTHĀD 4.1 ANALYTICAL STUDY ABOUT HIS LITERARY CONTRIBUTION C.M Usthād was productive writer. This is the fact that during his busiest life also, he found proper time for writings. His writing drew attention of people from different part. His work made a great influence among the people, because he saw writing as one of the best medium to impart the knowledge. He used to write, about different issues in magazines and souvenirs. Many works were kept in his diaries, some of them are published, and some not published. He was completely dedicated to his works. Therefore, he was engrossed in writings and readings by searching new scope of knowledge. Especiallyt, in Islamic astronomy and ilm-al mīqath. He wrote many books and essays in various times, by including new and authentic points. By his writings and works, he aimed the progress and development of community.
4.1.1 Inception of writingsThe main hobby of C.M Usthād was writing. He used to write whenever he got time. He entered to the world of writing when he was studying in dars, and he continued this when he went to baqiyath for further studies. There also, wrote about different subjects in his diaries.163 It is amazing that, most of his writings were done when he was teaching as a mudarris in various mosques. He continued his writings in his 60s also although he faced many physical and health problems. 4.1.2 Features of worksIt is obvious that most of his works were written in the academic style by using suitable evidences and new methods. Most of his works are about the contemporary affairs and important issues occurred in his lifetime. He used to write in magazines, souvenir, and various publications. In general, although his works were written in simple in language they were providing deep knowledge about important subjects matters. It was not a time waste or time killing hobby to him but he was serving the community by spreading the knowledge. 4.1.3 Style of writingsThe main aim of C.M Usthād was to make the writings comprehensible and clear to the readers. Therefore, he did not use tough words or structures. It is clear tht throughout his works he preferred simple language only. He wrote about complicated topics in simple and easy method, as the people simply can understand it. Although his writings were simple and readable they were totally a sum of wide collections, they were organized in a specific and scientific ways. Some time it was title may be simple and easy but the content was full of points. For instance, the essay concerning about “property” written by CM Usthād was simply written shortly, but when it was carefully observed, we can find many specific and important points. Another work named as “religious justice of Aurangzeb” is a historical writngs about Aurangzeb and it includs the description about the protestant reformations of Aurangzeb, European secularism, and Indian liberality. In addition, Usthād has a significant and important writings in philosophical secrets of Islamic jurisprudence activities. In this work, he verbalizes about the secrets of religious activities and functions like, Hajj, Fasting, and prayers.
4.1.4 Medium of writingsHe had an extraordinary approach in preferring the medium of writing. Because by breaking the stereotypical views about Keralite scholars he wrote in English, Malayalam, and Arābic. He was well versed in Urdu language also, but no any works of him were found in Urdu but he translated some works from and Urdu.164 In addition, he translated some poems of great poet Allama Iqbal165 into Malayalam and Arābic. Most of his works were written in Malayalam language. It is found that it was in his second phase of writing carrier; he used to write in Arābic and English languages. In that time, his major works were written in Arābic and then English like the writings about astronomy and ilm-al mīqath.166 It is found that in his diary he has written many essays in Arābic about different topics. 4.1.5 The period of reformationThe period between 70s –and 80s could be considered as most viberant and productive period of C.M Usthad. During these periods, many of his works were published and he began to be considered as a notable writer among his community. This period is known as the “Golden Period of C.M Usthād” because most of his works were written in this time between 1970-1990. In this time, he was engaged with the procedure for starting an educational center. He had a clear idea about how to read Islam according to modern period. Fortunately, he got the chance to teach his own syllabus in Sadi’a College in the first times. However, unfortunately, he was drived out from this college, which was started, under his direction, following the cunning efforts of his rivals. Although, he was depressed and mentally distressed he din’t move his aim but finally his dream was accomplished by the starting great educational complex called MIC (Malabar Islamic Complex) 4.2 WORKS ON DIFFERENT TOPICS C.M Usthād made his writing field luminous by variety of topics. He wrote in English, Arābic, and Malayalam languages. Moreover, he made a great reformation by his writings also. We can classify his works as follow:
His life was fully dedicated to his the service of community and knowledge so he could find time for the writings also from his eventyfyll life. He is recognized as an Islamic scholar, economic and astronomic expert of his time. Therefore, in this chapter, the researcher wants to make an analytic study of his works and contributions, especially the works in Islamic jurisprudence and ilm-al mīqāth.168 Ilm al mīqāth was the interested field of him; C.M Usthād was an expert of rational or intellectual sciences. He showed amazing interest in exploring relatively less beaten tracks of astronomy, mathematics and Qibla sciences. Having good knowledgeof both classical Arābic and modern English he simultaneously studied traditional Arābic texts in these subjects and the modern English works in the field, making comparative analysis and successful reconciliation between thetraditional and modern.169 There are many published and unpublished woks of C.M Usthād. Many of his works were published, in any magazines or souvenirs being issued in those times. Although he was sending his works to be published, he took care to keep a copy of it in his diaries. 4.2.1 Translation works (tarjama)C.M Ustahd has showed his writing skill in translation fields also. According to him, this field was also was interested one. He translated Arābic works into Malayalam. The following are some of his translational works 4.2.1.1. (Paraloga thayyaredupp) The Preparation for the HereafterIt is the translation of the hadith (traditions) collections of Imam Ibn Hajar al Haitami,170 which were collected and organized in a specific style. He completed this work in his early life and first part was published in fifth anniversary souvenir of MIC. CM Usthād has kept a copy of it in his diary. In this work, he describes the situations of hereafter, according to a Muslim it is the indispensable thing to believe in the life of hereafter, so to be succeeded in that world he is needed to spend his life entirely according to the desire of Allāh and he will be awarded the heavens by the will of god, and one who neglected and opposed the orders of Allāh he will be sent to the hell and will be punished. Therefore, in this work he convinces the people to be aware about these things, and to spend life according to the will of Allāh. 4.2.1. 2 (Qabarile Chodyangal) Questions in Qabar (graveyard)In this work, C.M Usthād describes the situations of hereafter life and the situations of Qabr (graveyard), it is believed as the first phase of hereafter. According to a Muslim, there is a life, after death. The good people will be rewarded with blessings of Allāh, and bad people will be punished. Thsese incidents beyond the sense of human being and they never be witnessed their sense organs. As prophets (pbuh) said Qabr is the first step of hereafter, so one who succeeded in this stage then he will be never declined. If anyone declined in this stage, then he will meet up many disturbances and punishments in the hell. Therefore, the many pious persons spent every moment carefully. Therefore, as a conclusion he encourages the readers to be carefull about these matters. 4.2.1.3 Translation of BurdaTranslation of Burdā is an attractive and perfect work done by CM Usthād. Imām al Buṣīrī wrote the famous classical peom called Burdā in Arābic. The Burdā is composed by Imām al Buṣīrī who is known as the poet of beloved prophet Muhammed (pbuh). There are many commentaries and translations of Burdā in variety of languages, including Malayalam. In Malayalam, there found translations of Burdā, but among them most attractive and valuable, one is the work done by C.M Usthād. He translated the meaning of the each line instead of word-by-word translation, without lossing the originality of Burdā. His skill in handling the lots of languages made his works better. As he was excellent in Arābic, he was expert in Malayalam also. It is found that the reason to translate this poem is, when he was caught ill he desired to translate the the Burdā, as a remedy for it. As he was expected, when the work was completed he also recovered from the illness. 4.2.2 Historical worksIn the works of C.M Usthād, historical works also have a great role. It includes the works about great personalities, autobiography of C.M Usthād, and history of holy Islam. Importantly there are three types of works in this field. 4.2.2.1 Historical seriesThis is the series of Islamic histories. He describes the history of Islam from its starting to the Abbasside period is mentioned in simple language, by giving citations and years of events. It includes the history of Arābia before the of prophet and after his arrival, the hijrā movement, Makāh victory, demise of prophet, history of four Caliphs of Islam Aboobakker(RA),Umar(RA), Usman(RA), final Caliph Ali(RA) andtheir administrations, the history of Muʿaviya(RA) and Yasīd, the history of Amavī kingdom and its rulers and wars etc. All parts of Islamic history described in an attractive by simple language. This work was completed in 1980s. In that time, he published Al-da’wa magazine, which was published from Sa’diya College, under the direction of C.M Usthād. It was published as series in I 25 volumes. 4.2.2.2 Mangalore QāḍiThe book called “Mangalore Qāḍi” was written after he was elected as Qāḍi of Mangalore. Original copy is in written in Malayalam. Many parts of this book were written when he was admitted in Yenepoya hospital in Mangalore when he was affected by illness. In this book, he describes the history of Qāḍi line of Mangalore, from the first Qāḍi Mūsa al Quraishi, to the Qāḍi of his time. In his last times, he rewrote it into Kannada language. 4.2.2.3 AutobiographyCM Usthād has written his autobiography. In this work, he describes his life experiences and his teachings. Its origin name is tarjumatun anil muallif; this was written and recorded in his diary. He completed this book before months to his demise and he published it later. This book includes 50-60 pages. In this book, he divided his life into two: Educational activities and another one, services as a Qāḍi. He starts his life story from his birth until he started MIC. Besides, he described his family lineage, and Qāḍi lineage of Kiyoor, Mangalore, and Kasaragod. Beyond that, we can understand what was his view about combined education and his contributions to that field. Furthermore, he described his story about the astronomical and Qibla determination science. It is important to mention, that he described about what is the personnel law board, and the history of Indian Qāḍi act in the last parts of book. 4.2.3 Māppila Literature (mala)Māppila literature is the cultural literatute of Kerala Muslims. It is observed as the dominent medium of projection of culture and traditions of Māppila Muslims. We can see many great Māppila writers made their own contributions in thses fields. C.M Usthād made many contributions to the Mappila literature. He wrote Mala 171 known as Chemberikkaa mala in Arābic. Among them, important writing is Chemberikkaa mala. It was written commemorating the great personalities who take rest in Chemberikka. This work is known as fatah al kanz fi bayāni karamāth vali al jamharī and it was published in 1961 at Amīrul Islam press in Tirurnagdi. 4.2.4 Moulids172This was another focused area of CM Usthād. The Moulid is the writings describing the life of demised pious and virtuous religious leaders or scholars. It gives a stress to the Moulids recitation legacy of Muslims existed in that time. Although there are strong oppositions from the opponent party to the recitation of Moulids, this is a cultural song of Mappila Muslims of Kerala.173 Two important works in this Moulids: 4.2.4.1 Moulidun alā Manāqibi Qāḍi Muhammed Kunchi MusliyarAmong this, one is about his father and ex-Chemberikka Qāḍi C Muhammad Kunchi Musliyar, his family background. In addition, the history of educational legacy of Kiyoor is described. This is written in Arābic Malayalam.174 4.2.4.2 -Al Fath al Jaishi Fi Manāqibi Mūsa bins Mālik al Bukhāri.Another one is about Mangalore first Qāḍi Moosa Bin Malik al Quraishi along with the history of Mangalore. 4.2.5 EssaysUsthād wrote many essays in different subjects. They were published in various souvenirs among them some available essays are:
4.2.6 Commemorate worksBeside this, he wrote commemorating the important personalities including his teachers, co-workers and contemporary scholars after their demise. These were published in souvenirs and magazines of that time. It includes the works about his own. Among these, some important works are as follows:
4. 3 JURISPRUDENTIAL WORKS. He wrote many works dealing with Islamic jurisprudence and other field of it as follows in his mother tongue Malayalam. He was expert in economic fields also; his works include the new and timely needed subjects like Islamic banking, insurance. He described about merging more than one madhab in same issue, and tried to make the people aware of how to perform fast in different parts of world according to the deviations of days and night. Therefore, he conducted many classes about new issues in Islamic jurisprudence including economical issues. Another work is writing about important ideologies of world like Marxism, communalism etc. This was written when he was in Sa’diya. Some parts of it are published in series. Another one is the detailed and broad writing about marriage system of Islam and divorce. It was also published serially in the magazine named as Sunni afkar at 2009.175
4.3.1 Economic system in IslamIn this work, he describes the economic system and its conditions in Islam. In addition, he starts this book by describing the fundamental theories of economists and different ideologies about modern economic system. He explained what the riba, (usury) is and its laws in Islam briefly by touching its crucks in simple and comprehensible language.
4.4 C.M USTHĀD AND AND ILM AL- MĪQATH176 The astronomy and ilm-al mīqath was the main interest field of C.M Usthād. He is famous for valuable contributions and works in astronomy, especially in ilm-al mīqath. C.M. Usthād is considered as one of the rare breed of astronomy specialists among Kerala Muslim scholars. However, he outshined others in the group with his yearning to grasp all modern developments in the field. For his further studies, he brought latest journals and magazines published by authorities like NASA, read it thoughtfully about latest discoveries and explorations, and enthusiastically discussed it with his students and colleagues.177 He wrote plenty of quality articles in various magazines and souvenirs about astronomy, qibla directions and about seasonal, regional and geographical differences in defining timings of prayers, moon sighting, sunset and sunrise.178 Nowadays in many places of Kasaragod, the people use the prayer charts prepared by him. 4.4.1 Studies about Ilm Al-MīqathC M Usthād was very interested in mind spending and logical studies like mathematics and astronomy. His interest in science and mathematics led him to his field.179 C.M Usthād studied the first steps of astronomy from the school. There he got basic knowledge about mathematics and astronomy. In addition, when he was teacher in Pallidars he deeply engaged in this field. He referred many books written in this field. Gradually he became expert in in astronomy and ilm-al mīqath. To quench his thirst in ilm al miaqath he reffered important kitabs of ilm al miqath like Chagmīni180 and thasrīh al aflāq,181 and it helped him to avoid his doubts in this field.182 When C.M Usthād was serving as a Mudarris in Nellikkunn mosque, he studied ilm al mīqāth from his contemporary scholar UK.Attakoya thangal he was expert in ilm al mīqāth. Thus, he studied qulāsath al hisāb, uqlaidis, risālat al hisāb,183 and gained basic knowledge about Qiblā directions. Gradually, he begam to engage in defining places for houses, mosques. In addition, he improved his study by reading more and more book and he brought journals in this field, thus he invented a new style of Qiblā finding. He studied about Qiblā finding, position finding, sky, earth, sun, moon, light, shadows and starts all were his topics of study and research. In his last times, he used well-equipped modern instruments like tawakka,184 compass, dāirath al hind185 to find the current positions of Qibla. However, he was the versatile scholars in astronomy, and ilm-al mīqath. He was pupil of UK Attkoya Thangal. He had well connection with renowned scholars of his time, for instance important scholar P.K.P Abdul Salam Musliyar, who was helping C.M Usthād by editing his astronomical works to overcome the vast areas of astronomy.
4.4.2 Reforms made by C.M Usthād in the field of astronomy (ilm-al mīqath)Astronomy and ilm-al mīqath was gradually vanishing from Kerala because of it complexity to be studied, but gradually these gaps were recovered by remarkable contributions of later came scholars, like Mangalore former Qāḍi Kotta Abdul Qādar Ustahd, Kangangad Qāḍi U.K Attakoya Thangal, Chalilakath Kunchahammed Hāji, and C.M Usthād. C.M Usthād made many commendable contributions in this field. It is clear that, the interval between Chalilakath and C.M Usthād was near about one century from 1919 to 2010. During these period C.M Usthād was considered as most contributed personality to astronomy by his essays, books, thoughts, and experiments.186 There are many books written by different scholars about the Qiblā finding and ilm al mīqāth. However, these books are regarded as one book among their other books they are usually not used as references. However, according to C.M Usthād this was not mere a job but his main goal was to make this knowledge easy and understandable to next generations, and to make it popular between people. Constantly, he engaged in experiments. For his excellent contributions in this field he is being remembered when we talk about risāla and Qiblā as Chalilakath is being remembered when we talk about astronomy, ilm al falaq, and mīqāth.187 Many of his writings about astronomy were published in souvenirs, and magazines, especially in north Malabar. Thus, C.M Usthād is regarded as a synonym for astronomy.188
Astronomy or astrology are the first subjects used to be studied by scientific method. In early period, people were using it, to know their time and manage their day to night works. They understood the time by observing natural changes and movements in environments. Then slowly it began to improve, thus this science grew to be an important branch of science in this period.189 In the history, many scholars invented different kind of knowledge by using their own method and ways. According to Muslims, this is very important know the exact place of Qibla because the prayers (namaz) are only acceptable if they are performed by facing holy Qibla. Like that, many of the religious functions of Muslims are performed by facing to a holy place including Ka’ba.190 In the history of ilm-al mīqath, there are many ways to find qibla, among them three popular ways are used in many parts of the world. 1. Traditional non-mathematical methods (from early Islam until recently) 2. Simple approximation methods using geographical coordinates (Since the time of Caliph al-Ma’m¯un, ca. 200 H. / 810 CE until recently) 3. Exact mathematical computation along great circle on the spherical earth (from the early 4th century H. /900 CE onwards)191 Other ways are by finding the Qibla direction using magnetic compasses, using sunlights in midday, and using a popular tool called dairat al hind. So, Muslims were obligated to find the Qibla directions wherever they go.192 Thus, by realizing the fact many Muslim astronomers engrossed in finding new ways of astronomy and ilm al miqath to find qibla.193 Latterly came Muslim astronomers began to study about the contributions of for mentioned astronomers. Middle age Muslims developed this branch of knowledge by new experimental and discoveries. There were famous astronomer the Muslim history like, Abū Raihān Al Birūni(D,1048),194 Nāsaruddīn al Tūsi,195 Umar Qayyām,196 Abū- al Farghāni,197 Al- Qavarismi, Jābir bin Falāh.198 Contrary to Greeks, the Muslim astronomical studies were improved with the spreading of observatories.199 Qurān verses were the main promoters beyond these developments. Gradually, every parts of sky became a separate science and research among the Muslim astronomers. 4.3.1 History of Ilm-al mīqath in Kerala and important scholars in this fieldIn Kerala Islam emerged during the time of prophet Muhammed (PBUH). Later the companions who came to Kerala to preach Islam built 10 mosques in different places. Therefore, we can understand that the study about ilm miqath may be having started during the Malik Deenar. However, limited scholars were concentrated in this field. In many dars this was taught under a Mudarris who expert in mathematical also. In Kerala, this branch of science was preserved by the efforts of some important scholarly families or persons. It was also being taught in Pallidars as a syllabus. Many scholars did many contributions to this field, Chalilakathu Kunchahammed Hāji, O.K. Zainuddīn Musliyar, etc. 4.3.1.1 Chalilakathu and Studies about Astronomy (1866-1919)200Chalilakatu Kunchahammed Musliyar is considered as one of the influenced Islamic reformer of Kerala. He is known as the founder of famous Islamic institution Darul Ulūm Vayakkad. He brought many alterations in several fields of Islam. He had a deep concentration in astronomy. He found a special methodology in observation, and studying. In 1314 hijra, he joined in Vellore Bāqiyath Swālihāth for further studies.201 However, after one year he shifted to Lateefiya College in 1311hijra. There he completed his course. After that, he was enrolled in Adiyampattanam to study astronomy from Sheikh Ahammad al Azrami Ahmed Hālim. Chalilakath studied astronomy and ilm al falaq from this famous scholar.202 He studied risālat al māradīni from this famous scholar thus it gave him a special view and idea about how find and determine Qibla. He proved the problems of risala by using mathematical tools and equations instead algebra as well as he used algorithm to make it easy. Thus, finally he set up a new model of kitāb al risāla to know about Qibla and prayer timings. He have written three important works in astronomy
Next generation of scholars used these works as a main reference to their studies and astronomical works. Then it became syllabus in many dars and colleges.203 4.3.1.2 Reformations of Chalilakath Musliyar (1283-1338/1866-1919) in the field of Qiblah determiningChalilakath Kunchahammed Musliyar has written many works in astronomy and Qiblā determination science. His name is most important in the field of astronomy, because he created a great groundbreaking discussion in Kerala about Qiblā, known as “Qiblā dispute”.204 With the coming of him the astronomical branches like, ilm al-mīqaāth (the science of fixed positions) and ilm al- hisāb (mathematical science) got a special consideration among the people of Kerala. It does not means that, before it there was no any works done in this field, although there the plenty of works written by him. Many scholars have written books in this field. Zainuddīn Maqdūm mentioned about this in his magnum opus thuhfat al mujāhidīn, Qāḍi Muhammed (born at 980H) was also an astronomer, his book named as Manzūmtun fī ilm al-aflāq val-nujūm and manzūmathun fil hisāb is the mathematical work expresses his ability in this field. 4.3.1.3 Debate of Aynul QiblaDebate of Aynul Qibla occurred in the first decades of 20th century is considered as the main incident in Kerala Muslim history. In which Chalilakath exuded his stance bravely. There were two parties. In one side Kunchahammed Hāji and in opposite side his own teacher Usthād Thattāngara Kuttkiyāmu Musliyar and Maqdūm Kunchān Bāva Musliyar. Both were renowned scholars of that time. The first group scholar argued that there is no compulsory to direct to the exact direction of Qibla, but to direct to its part (west part for Keralite) is enough.Another team including Chalilakath Hāji insists that from Calicut, people should turn their face to south northern part at 22o correctly, otherwise the Namaz became in veil. The dispute started after he returned from Vellore and worked as mudarris at a mosque in Pullika. He started classes in Kerala by using the methods and ideas he studied from Baqiyath. In addition, he taught ilm al-falaq along with astronomy. According to the students who uses mathematical tools this was a new experience. It was defining Qibla by using mathematical tools. This system attracted the students. During his service in this place, he examined the direction of Qibla depending on Risālathul Maridīni, which was done by Ahmed Alīf, who was the teacher of chalilakathu at Vellore. Practically he checked the current positions of a near mosque, after the skill full probe, he concluded the foundation of Masjid was not laid on the exact direction of Qibla and he appointed some of his student to examine the status of other Masjid also. The appointed student also reached to the same conclusion after the thorough investigation, that the most mosques of Kerala are not correctly orientated to the Ka’ba but they are diverged from correct position of Qibla. Thus, he insisted the students to be silent about new issue. Thus to clarify this issue, he selected some important mosques in Kozhikode and Malamppuram. He found that, many of mosques were not oriented to Ka’ba, thus he said theses mosques are needed to rebuild facing to Qibla direction. Thus, the other scholars rose against this team and their new pleadings. So the people were confused by the two states of scholars. Finally, Kuttiyamu Musliyar solved this dispute. He made a trick by taking a paper and said people to sign if they are happy in current positions of these mosques. So majority of people signed in that paper thus the dispute was solved very easily. This majority remained with Kuttiyamu Musliyar and Chalilakath and followers remained silence. Thus, this major dispute was ended after many wrangles quarrels.205 4.3.1.4 Ilm al Falaq after ChalilakathAfter Chalilakathu, many scholars appeared in this field, and they began to make study about these fields very well. Among them important one is Sulaiman Musliyar - one of supporter of Chalilakath, he was pupil of Chalilakath206 - wrote some works in Arab Malayalam about disputes of Chalilakath named as thuhfat al ahbāb. Another important scholar was Ahmammed Koya Shaliyāthi,207 born in 1302 hijra in Chaliyam. In the period of Qibla dispute, he was smaller, so he did not participate in that dispute, he has written two important works in astronomy
Qāḍi Abdulla Hāji (1261-1337)208 who served 40 year as Qāḍi of Kasaragod was an important person in this field. He has written some works in this field, he was an Arabic expert. In the time of Qibla dispute, he was appointed as intermediate to solve the problems. There are some other scholars who made brilliant contributions in this field, like Cherussheri Ahammed Kutti Musliyar, Qutbi Muhammed Musliyar, Uppungal Kunchammed Bapputi Musliyar, Ayanjeri Abdul Rahmān Musliyar and Kidanayam Ibrahim Musliyar. (He wrote Kitāb al burūj wal manāzil va sabʿi sayyārt). EK Ab ūbakker Musliyar known as “Shams al Ulamā” was an expert astronomer. He has written a commentary to risālath al maridiini. Kota Abdul Qādar Musliyar209 was expert in astronomy and Qibla findings. UK Attakoya Thangal210 he was Kasaragod Manjeshwaram native, served many years as Qāḍi of Kangagad. After Chalilakath, this field received a new way. Latterly arrived scholars followed this way and made many contributions in this field. Although the astronomy was disappearing from Kerala. It was gradually recovering and maintained a balanced position among other branches of Islamic knowledge in the time of C.M Usthād, he made many contributions in this field, and thus he was considered among the expert astronomer of Kerala. For many years in most darses of Kerala, risalat al-mardinin and risālath al hisab were used as a reference book to teach ilm al-mīqāth. Between these two important books - risalat al-mārdīni was written based on mathematical equations. However, the problem was the structure and method of risālath al- hisāb, because in this book the the examples are given in Arabic alphabetic instead of numerals; this structure made students difficult to understand its meaning quickly. Therefore, it was complicated to find prayer timings by using this method. However, according to C.M Usthād, this was simple and he prepared a time chart of prayer timings in his early period by using this same method. In recent days also, these charts are used to check the prayer timings in many mosques of Kasaragod and Kangangad. After that, UK Attakoya Thangal applied the logarithm in this field, so it made his efforts easy, for this propose he referred the books of Malaysian scholar Tahir’s book named as Nuqabthu Thaqrīrāth. Therefore, he prepared chart of prayer timings for Mangalore, Kannur, Kozhikode, Eranakulam etc. 4.4 ASTRONOMICAL WORKS OF C.M USTHĀD It was in his early times, he used to write about astronomy, in different souvenirs and magazines. For example, he wrote an essay named masappiravi i.e. (appearing of new month) and it was published in one of the magazine of that time. He used beautiful and simple language, which can be understood without any difficult. First time he was writing in magazines and souvenirs then he was started to publish books by collecting his works. Thus, he wrote some books in this field there are found three books in Arabic and one in English. He wanted to record his works and experiments thus it will be a guideline for next coming generations. Importantly there are five published works in this field. Among them four in Arabic and one in English. One of them is the English translation of one of his works. 4.4.1 ‘Ilmul falak ‘alā Ḍaui ‘ilmil hadth (Astronomy on light of modern science)211This work is prepared for the beginners in this field. In this work, he discusses about astronomy and astrology. Astronomy or Astrology is meant by ilm al falaq. The astrology is very older in the group of sciences. It is known as the “Queen of the science.” 212 He described astronomy by describing the history of astronomy, and famous scientists. He said many scientists made many researchers and studies about this. They studied about the origin of earth, sun, planets, their shapes, peculiarities, and everything related to these. Many scientists concluded in various ways. For example, the theories of Aristotle and Ptolemy are utterly different from those like Copper Nickus213 and modern scientists. The first is known as geocentric and the second one as heliocentric system. 4.4.2 Tazwīdul fikri wal himam fī tabyīni al-nisab Val logaritham (Provision for thought and resolve in explaining ratioand logarithm)Introducing this book, he said that it was written for an easy opening to the world of difficult and ambiguous mathematics.214 This book is dealing with mathematical problems and equations used to determine Qibla like, rations, square roots, and numbers. In addition, the basic of mathematical tools like Decimals, logarithm, trigonometry that is very important to solve the mathematical problems to find prayer timing and Qiblā finding. In addition, it included the descriptions of sin, cos, cosine etc. Moreover, it is very useful to understand the astronomical books like risāla by using modern methods. He describes the difficult parts of mathematical problems in astronomy in an easy and simple way. This was written very early and completed in Ramzan 1382.215 4.4.3 Risāla fi istikhrāji awqāti al salāt wa simtul Qibla ‘alā tarīqi hisabi Logaritham (Treatise on extracting prayer timings and qibla directions using logarithm mathematics)Prayer is most important matter in Islam. In daily life 17 raka’t (the combined action of various functions repeated 17 times) are obligatory upon a Muslim. Whether it is farz or nafl, it is obligatory to face the Qibla. Every school of fiqh is same in this condition, althouh there is slight deviation in opinions. Therefore, the knowledge about the Qibla determination, exact time of prayer’s is compulsory. In Islamic history, we can see many terms used in for this purpose like Muwakkit –one who was appointed officially from the part of authorities to identify the exact times of prayers and qibla positions .216 In middle age of Islamic history, the Muslim rulers were usually appointing a well-versed astronomer as a director of astronomic research centers, to observe prayer time and other religious matters, like Ibn Shakir,217 Jamaluddīn al Mardīni218. In this modern era, the two books written by Sibt al Maridini are widely used to understand about prayer timings and to determine the Qibla direction. They are risālatul aʿmali bil rubʿ al mujayyab, (activities with sophisticated Quadrant) and ris ālat al-hisāb (to understand the timing of prayers). The sophisticated Quadrant is simple and easy to understand, but the second book is hard because its style is old and difficult because it is used the Arabic alphabetic to calculate the proper timings of prayers instead of numerals. Therefore, this system was risky one to understand. However, in this modern age every problem is easy to be solved by using easiest ways like algorithm. For this purpose, C.M Usthād wrote this work by solving the problems in the basis of logarithm instead of Abjad alphabetic.219 Thus, he could make his own contribution in this field by reviving the traditional method with modern and simple one. 4.4.4 (Al būsilat al māgnītiyya wa inhirʿfuha anil jihat al-aṣliyya) the magnetic compass and its declination from standard directionsThis is English translation of one of his books in Arābic called al būsilat al māgnītiyya wa inhirāfuha anil jihat al-aṣliyya. This is his first book in English. It was published 2008 under the C.M Muhammad Kunchi Trust. In its introduction he said, “Most of the people do not take much care when they use Magnetic Compass to check the various points of the basement of their structures for homes or mosques where accurate directions of cardinal points should be known. They do not consider the value of the magnetic variation of the place at all while using a magnetic Compass. Therefore, this is a brief history of magnetic Compass and clear description of declination of the magnetic needle from the accurate direction including the method to find out the standard direction (cardinal points).220 This book describes the meaning of Magnetic –navigator and its differences from real navigator, also he described about the history of magnetic compass and its applications. Furthermore, this is not used for finding Qibla but used to describe the history of magnetic tools and history of Tawakka and its improvements in the way of using them.221 4.5 OBSERVATORY AND EXPERIMENTS As an astronomer, C.M Usthād possessed the instruments and tools to use in his experiments, like astrolabes, magnetic compass, tawakka.etc. Besides, he had built a place for his new experiments. For this purpose, he built a small Dias in front of the ground of Islamic college building (MIC), in a place where the sunrays fall throughout the day. This dais or podium was the centre of all his astronomical explorations in the days of meant for explorations he will reach in the college campus very early start his experiments. As the sun moves from east to west, he would watch its shadows and draw various lines accordingly. He observed natural changes and aerial occurrences like lights of sun, shadow, and sunrays.222 He used modern and new technological accessories to improve his studies and he was browsing internet for more details about this subject. CONCLUSION Nowadays the trend of studying about the great personalities, reforms and their contributions has been increased and they are being treated with much more seriously as a research topic. Because the historical events teach us that, they were really guiding of the community, they made the community rich and consciousness full by their valuable contribution and restless efforts. These studies give foresightness to the forth-coming generations and disclose us what steps are to be taken in future for the progressive of the communities. This study is a biographical study of C.M Usthād and his contributions in various fields like jurisprudential, Ilm al mīqāth, astronomy, Qibla finding, religious topics, and current affairs. This study about C.M Usthād and his contributions is price worthy, because we can understand how he could transform a community by helping them to improve educationally, socially, and culturally. The researcher had tried his best to make this study about C.M Usthād and his contributions helpful to reader. The researcher selected this topic for some reasons, firstly in Kerala there are many scholars who did many rich and valid contributions in different fields. However, these contributions and scholars are not familiar to the world and their valuable contributions are remaining ineffective. For that reason, these scholars and their contributions are studied very well. The researcher had divided this study into four chapters the first chapter is introductory chapters including the scope of study, organization of the study, literature review, research questions, etc. The second chapter we discussed about his biography. It includes a brief description about political, cultural, social, and educational situation of Ksaragod in his time. Because Kasaragod was his centre for his reformative activities. In addition, his biographical sketch is given with more accurate and clearly briefly. The third chapter is about his contributions to the progressive efforts of his community whether it is in the field of educational or judicial as a Qāḍi. It is the fact, that C.M Usthād is considered as the first person to spread the idea of combined education in Mid Malabar, including Kasaragod, and Kannur areas. In addition, he started many institutions under his supervision like Sa’diya Arabic College but his opponent party members later captured this. He was unwilling to sit without any work, so he took responsibility of Aliya college which was under innovative teams, and tried to bring it under the Sunni faction but when realized the ground reality of that planning he avoided it. Finally, he succeeded to build an educational complex in Kasaragod known as Malabar Islamic Complex, which was later affiliated to Darul Huda Islamic University of Chemmad. Latterly, much educational institutions management appointed him as the president or manager of their institutions. In addition, along with these educational activities, he was appointed as Qāḍi of many territories, beyond giving any hesitation or doubts he completed his responsibilities with full commitment and dedicatation for the sake of Allāh. For the developmental activities of educational institutions, he approached many important personalities to help him to continue his projects and to develop the community by their properties and valuable contributions. The fourth chapter is dealing with the main part of this research work. This part includes the study about his contributions in literal fields about different subjects. It is obvious that he was not only a religious scholar only, but he had a great hand in various field of knowledge like astronomy, history, composing, translation, and jurisprudential issues. As far as concerned by researcher, this research about C.M Usthād and his contributions is partially completed with help of Allah. Moreover, this work will be a guideline to one who wants to study about C.M Usthād, his contributions and it will give a brief description about astronomy, ilm al mīqāth although it was not was fully discussed. The works written by C.M Usthād about ilm al mīqāth and astronomy are still a guideline to beginners in these fields. Moreover, his works were not written only in mother tongue Malayam but also in English and Arab. By his writings about these subjects, he mainly aimed to popularize this field of knowledge among the people and to make it easy to the students and seekers. GLOSSARY Akhiram: Life after death Auliya: (Plural of Wali) saints Baraka: Blessings Bida’ath: Innovation Dikr: Spiritual exercise, chanting of hymns Dua: Prayer Farz: Obligatory religious duty Fatwa: Decision on question of Islamic law Fiqh: Islamic law books Hadith: Reports of deeds and statements of prophet Mohammad
Ilm: Knowledge Imam: Worship leaders Imamath: Worship leadership Iman: Faith Islah: Reform Jamiyyath: Organization Jaram: Tomb of saints Jihad: Holy war Kaniyan: Astrologer Karamath: Miracle Khatib: Preacher Khutuba: Friday sermon Kithab: Scripture Madhab: Legal school Mahal: Unit of Muslim families centered on a local Mosque
Maktab: Islamic primary school Malapattu: Eulogies of Islamic divinities: poetical literature Of Māppilas Maqam: Tomb of Saints Maulid: Prophet's birthday celebration Moulavi: A title of respect for a Muslim religious teacher Mujahid: One who strives in the way of God? One who Stands for reform of religion Musliyar: Religious scholar Nadappu Maulud: Prior to ward of contagious disease Nercha: Festival in honor of saint Othupalli: Primary schools for religious instructions Pattu: Song Qasi: Religious official Qabar: Grave Qimayath: The Day of Judgment Rak’a: Units of worship (namaz) Ramzan: Month of fasting Riba: Usury Risala: Treatise Ru’h: Spirit Salaf: Predecessors Samastha: All, Entire Sangam: Association Sayyid: Descendent of Prophet Shafii: Legal tradition of Imam Shafi (d.819 AD) Sharia: Islamic law, lit: path Shuhadakkal: Martyrs Sujud: Prostration Sunnath: Way of prophet Tafsir: Interpretation and commentary of Qurān Taqlid: Unquestioning obedience to tradition Taqwa: Conviction of belief Tarrjuma: Translation Tasawwuf: Mysticism Thangal: An honorific applied to the descendent of prophet Touhid: Oneness of God Ulema: Religious teachers and scholars Ummath: Community of Muslims Zakath: Religious tithes Ziyarath: Visit of tomb BIBLIOGRAPHY Yüklə 430,09 Kb. Dostları ilə paylaş:
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